You can tell a lot about a person by the kind of evil they believe in. Some see it as a devil with horns, lurking in shadows, whispering temptations. Others see it in their neighbor, their rival, or a politician on the evening news. And then there are those rare few who dare to glance in the mirror and wonder if maybe, just maybe, the call is coming from inside the house. Now, I don’t claim to be a philosopher or a saint, but I do know one thing: humanity has been trying to pin the blame for its sins on someone else since the first fig leaf hit the ground. We are experts at scapegoating, whether it’s Satan, society, or that one cousin who’s always a bad influence. Evil, it seems, is always someone else’s fault. Convenient, isn’t it?
Understanding Evil Through the Lens of History: A Reflection on the Crusades
Evil. It’s a word that conjures countless definitions, shaped by personal experiences, cultural narratives, and historical events. Evil has existed since the beginning of time, etched into the fabric of human existence. Whether we look to the Bible, where the story of Cain and Abel serves as one of the earliest illustrations of betrayal and violence, or to the ancient writings of civilizations worldwide, the evidence is undeniable: humanity has always grappled with its darker side.
But what is evil? It’s not just the actions that shock our conscience; it’s also the passions behind those actions. Evil is rarely passive. It is often fueled by a fervent belief in the righteousness of one’s cause, no matter how destructive that cause may be. And herein lies the paradox: even those who commit evil acts often believe they are doing so for a “greater good.”
This paradox is vividly illustrated in the Crusades, one of the most contentious chapters in human history. The Crusades were a series of religious wars initiated in the medieval period, ostensibly to reclaim the Holy Land from Muslim control. But as history has shown us, they were much more than that—a collision of faith, politics, and human ambition, where passion and violence intertwined to produce devastating consequences.
For some, the Crusades were a holy mission, a call to arms to defend their faith and secure a place in paradise. For others, they were a convenient pretext for conquest, power, and wealth. The atrocities committed during the Crusades—massacres, pillaging, and the destruction of entire communities—were justified by their perpetrators as acts of devotion. And yet, can we not see the irony? That such “holy wars” would betray the very principles of compassion and justice that these religions profess to uphold?
The Crusades are a stark reminder that evil is not always born of malice alone; it often emerges from misguided passion and the fervent belief in one’s moral superiority. This complexity forces us to confront uncomfortable truths about human nature and the societies we build.
Personal Connection to Evil in History
The Crusades, for me, feel personal. My Spanish heritage ties me to that era, and I can’t help but wonder about the roles my ancestors may have played. The Spaniards, like many others involved in the Crusades, were not content with simply reclaiming the Holy Land. Their zeal carried on for centuries, manifesting in the Spanish Inquisition, the colonization of the Americas, and the violent subjugation of countless indigenous peoples.
The stories of these atrocities—slavery, forced conversions, massacres, and the eradication of entire cultures—paint the Spaniards as some of history’s most horrendous aggressors. And yet, I recognize that today’s Spaniards are not responsible for the actions of their forefathers, just as Germans alive today are not responsible for the atrocities committed by the Nazis.
But this distinction doesn’t absolve us of responsibility to acknowledge the truth, learn from it, and ensure that such patterns don’t repeat. History is a mirror, and what it reflects back is often uncomfortable. It reveals not only the capacity for evil in others but the capacity for evil within ourselves—our ability to justify cruelty in the name of faith, progress, or power.
This is the video that got me thinking on this subject.
Why Do People Do Evil Things?
Evil is rarely committed for the sake of being evil. Most people who carry out horrific acts don’t see themselves as villains; they see themselves as saviors, protectors, or enforcers of a higher purpose. They believe their actions are necessary, even righteous, in service of a greater good.
Take Vladimir Putin’s invasion of Ukraine as an example. From an outside perspective, it is an unprovoked war that has caused immense suffering—destroying lives, displacing millions, and even sacrificing his own people. And yet, in his mind, he may see himself as a defender of Russian sovereignty, culture, or destiny, convinced that his actions are a means to a noble end. This kind of moral reasoning is what makes evil so insidious: it cloaks itself in the language of purpose and justification.
How can this be? The answer lies in the human capacity to rationalize. People don’t act in a moral vacuum; they are shaped by their environments, beliefs, and the narratives they choose to follow. A leader like Putin is surrounded by sycophants, propaganda, and a worldview that reinforces his sense of mission. To admit he is wrong would unravel the very foundation of his identity, his power, and his purpose. And so, like countless others before him, he doubles down.
This pattern is not unique to modern times. The Crusaders believed they were fulfilling God’s will. The conquistadors justified their brutal conquests as bringing salvation to “heathens.” Even Adolf Hitler rationalized the Holocaust as a necessary step toward building a superior society. In every case, the perpetrators of evil saw themselves as agents of good—or at least, as doing what was unavoidable.
But why is the human mind so capable of this kind of self-deception? It comes down to a few key factors:
- Moral Relativism: People often judge actions not by their universal consequences but by the moral frameworks they’ve inherited. What is seen as evil in one culture may be seen as virtuous in another.
- Tribalism: Loyalty to one’s group, whether it’s a nation, religion, or ideology, often overrides empathy for those outside it. When people see the “other” as less than human, atrocities become easier to justify.
- Power and Fear: Leaders who commit evil acts are often driven by a fear of losing power or a belief that their survival is tied to the survival of their cause. Fear can blind people to the moral consequences of their actions.
- The Ends Justify the Means: Many evildoers operate under the belief that short-term suffering is acceptable if it leads to long-term gains. This utilitarian mindset can justify almost anything.
The scariest part of all this is how ordinary it can be. Most people who commit evil acts are not inherently monstrous. They are often regular individuals swept up in systems, ideologies, or circumstances that shape their choices. And that’s what makes evil so dangerous: it thrives not because of the few who embrace it, but because of the many who enable it, whether out of fear, apathy, or misplaced loyalty.
Understanding why people do evil things forces us to confront uncomfortable truths about ourselves. It reminds us that we are all capable of rationalizing actions we might later regret. But it also gives us hope: by recognizing these patterns, we can resist them. By questioning our beliefs and empathizing with others, we can choose paths that lead not to destruction, but to understanding and growth.
Evil in Religion and Why We Blame Others
The concept of evil is deeply rooted in the religious and philosophical traditions of humanity. Across cultures, evil is often personified or externalized, serving as a way to explain the darker impulses within human nature and the suffering that arises from them. This externalization—the idea that evil comes from an outside force—may stem from our deep discomfort with acknowledging our own capacity for wrongdoing.
In the Bible, evil is often embodied by the devil—a tempter, accuser, and source of moral corruption. Similarly, other religions have figures like Shaytan, Mara, or Angra Mainyu, who tempt or deceive humanity. These figures provide convenient scapegoats, allowing people to shift responsibility for their actions to external forces.
The devil in Christianity embodies the externalization of evil. He is the tempter, the accuser, and the source of moral corruption. By attributing evil to the devil, human beings can shift responsibility for their actions, framing themselves as victims of temptation rather than agents of their own moral failings. This narrative provides a powerful framework for understanding the struggle between good and evil, both within the individual and in the broader world.
Evil in Other Religions
The idea of an external force of evil is not unique to Christianity. Many religions include figures or concepts that embody evil or chaos:
- In Islam, Shaytan (Satan) is a jinn who refused to bow to Adam and vowed to lead humans away from God. Like in Christianity, Shaytan’s role emphasizes human accountability; while he tempts, individuals are responsible for their choices.
- In Hinduism, evil is often personified in demons (asuras) who oppose the gods (devas). However, Hindu philosophy also sees evil as ignorance (avidya) and attachment, which lead to suffering and a failure to recognize the divine within oneself.
- In Zoroastrianism, one of the earliest dualistic religions, evil is embodied in Angra Mainyu (Ahriman), the destructive spirit opposed to Ahura Mazda, the spirit of truth and goodness. This cosmic battle reflects the struggle between order and chaos, light and darkness.
- In Buddhism, there is no singular figure like the devil, but Mara serves as a tempter and deceiver who tries to lead individuals away from enlightenment. Here, evil is tied to human desires and attachments, rather than an external entity.
Why Blame Somebody Else for Our Evils?
The tendency to blame an external force for evil reflects a fundamental human desire: the need to make sense of suffering and wrongdoing without confronting the uncomfortable reality of our own responsibility. There are several reasons why this happens:
- Cognitive Dissonance: Accepting that we are capable of evil creates internal conflict. Blaming an external force like the devil or societal circumstances allows us to maintain a positive self-image.
- Cultural Narratives: Many religions and traditions provide frameworks where evil is externalized. These narratives are deeply ingrained in our collective consciousness and offer a sense of clarity in a morally complex world.
- Fear of Chaos: Acknowledging that evil arises from within us—and that it may not be entirely preventable—introduces uncertainty and chaos. It’s more comforting to believe that evil has an identifiable source that can be resisted or defeated.
- Moral Accountability: Shifting blame to an external force allows individuals and societies to avoid accountability for their actions. If evil is “caused” by the devil or some other external influence, personal responsibility diminishes.
- Psychological Relief: Blaming an external force provides a scapegoat, which can be psychologically relieving. It’s easier to condemn “the devil” or an abstract concept of evil than to confront the complexities of human behavior.
The Danger of Externalizing Evil
While externalizing evil can help individuals cope with guilt or fear, it has its dangers. It can lead to dehumanization, as people project evil onto others—whether individuals, groups, or nations—and justify acts of violence or oppression against them. This cycle of blame perpetuates the very suffering we seek to explain.
Embracing Accountability
Understanding evil as part of the human condition, rather than an external force, allows us to approach it with humility and self-awareness. Religions and philosophies often emphasize the importance of self-reflection, repentance, and striving for moral growth. By recognizing our capacity for both good and evil, we take the first step toward reducing harm and building a more compassionate world.
The concept of evil—whether in the form of the devil, societal pressures, or internal struggles—ultimately challenges us to look inward. By doing so, we confront not only the darkness around us but also the darkness within, empowering us to choose light, empathy, and understanding.
The danger, however, is that by externalizing evil, we risk ignoring its true source: ourselves. History teaches us that while evil may be personified, it is ultimately born from human choices, systems, and beliefs.
Conclusion
At the end of the day, evil isn’t hiding under your bed or wearing a pitchfork and a grin—it’s in the choices we make when we stop thinking and start excusing. Oh, we’ll always have our scapegoats, because it’s easier to fight a devil than to wrestle with our own conscience. But maybe the real battle isn’t against some cosmic force or the neighbor we can’t stand. Maybe it’s the quiet, daily fight to choose kindness over cruelty, even when cruelty feels easier. So the next time you’re tempted to blame the devil for all the world’s ills, remember this: the mirror doesn’t lie, but it also doesn’t condemn. It just asks you to look a little closer.
Extra Credit
Here’s the revised chronological list of genocides and mass killings with estimated death tolls included:
Chronological List of Great Genocides and Mass Killings with Estimated Death Tolls
- Assyrian Conquests (9th–7th century BCE)
Estimated Death Toll: Hundreds of thousands to over 1 million.
The Assyrians carried out systematic massacres, forced deportations, and destruction of entire cities during their military campaigns across Mesopotamia and neighboring regions. - Carthaginian Genocide (146 BCE)
Estimated Death Toll: 150,000–200,000.
The Roman Republic annihilated Carthage during the Third Punic War, killing most of the population and enslaving the survivors. - Mongol Conquests (13th–14th century CE)
Estimated Death Toll: 30–40 million.
Genghis Khan and his successors’ invasions killed tens of millions through massacres, starvation, and destruction of cities, including up to 10% of the global population at the time. - The Crusades (11th–13th century CE)
Estimated Death Toll: 1–3 million.
Religious wars between Christians and Muslims caused widespread massacres, including the slaughter of civilians in Jerusalem, Constantinople, and other cities. - Spanish Conquest of the Americas (15th–16th century CE)
Estimated Death Toll: 15–20 million (direct killings) and 50–100 million (including disease).
The conquest resulted in warfare, forced labor, and the spread of European diseases like smallpox, decimating Indigenous populations. - Atlantic Slave Trade (16th–19th century CE)
Estimated Death Toll: 12–15 million (during transport, not including those killed during capture and forced marches).
Millions of Africans died during the transatlantic journey, with countless more killed in systemic violence tied to the trade. - Native American Genocides (17th–19th century CE)
Estimated Death Toll: 10–15 million.
Colonization, forced removals, and massacres led to the widespread destruction of Indigenous populations across the Americas. - Armenian Genocide (1915–1923 CE)
Estimated Death Toll: 1.5 million.
The Ottoman Empire systematically exterminated Armenians, as well as hundreds of thousands of Assyrians and Greeks. - Stalin’s Great Purges and Holodomor (1932–1938 CE)
Estimated Death Toll: 6–10 million.
Millions were killed or starved during Joseph Stalin’s political purges, including the Ukrainian famine (Holodomor), caused by collectivization policies. - Holocaust (1941–1945 CE)
Estimated Death Toll: 6 million Jews and 5–6 million others.
Adolf Hitler’s Nazi regime targeted Jews, Roma, disabled individuals, Soviet POWs, and other groups in one of history’s most systematic genocides. - Japanese Massacres in China (1937–1945 CE)
Estimated Death Toll: 10–30 million.
The Imperial Japanese Army carried out mass killings, including the Nanking Massacre, and caused widespread devastation during the Second Sino-Japanese War. - Partition of India (1947 CE)
Estimated Death Toll: 1–2 million.
Communal violence during the partition of British India into India and Pakistan led to mass killings, rapes, and the displacement of 10–15 million people. - China’s Great Leap Forward (1958–1962 CE)
Estimated Death Toll: 30–45 million.
Mao Zedong’s policies of collectivization and industrialization caused widespread famine and death. - Cambodian Genocide (1975–1979 CE)
Estimated Death Toll: 1.7–2 million (about 25% of the population).
The Khmer Rouge regime, led by Pol Pot, executed people and caused mass deaths through starvation and forced labor. - Bosnian Genocide (1992–1995 CE)
Estimated Death Toll: 100,000–200,000.
Ethnic cleansing and massacres, including the Srebrenica massacre, targeted Bosnian Muslims during the Yugoslav Wars. - Rwandan Genocide (1994 CE)
Estimated Death Toll: 800,000–1 million.
Over 100 days, Hutu extremists systematically slaughtered Tutsi and moderate Hutu. - Darfur Genocide (2003–present CE)
Estimated Death Toll: 300,000–500,000.
Violence in Sudan’s Darfur region continues to displace millions and kill civilians, with accusations of government-backed ethnic cleansing. - Ukrainian-Russian War (2014–present)
Estimated Death Toll: 750,000+ (as of 2025, including civilians and combatants).
The ongoing conflict, which began with Russia’s annexation of Crimea and escalated into a full-scale invasion in 2022, has caused widespread destruction and displacement. Civilians have been targeted in attacks on cities, with accusations of war crimes, including mass killings, deportations, and torture. Over 8 million people have fled Ukraine, and millions more remain displaced internally. Some analysts describe the deliberate targeting of Ukrainian civilians and infrastructure as genocidal in nature.Kidnapping of Ukrainian Children by Russian Forces
Since the invasion began, tens of thousands of Ukrainian children have been forcibly taken from occupied territories and relocated to Russia. These children are often separated from their families under the pretext of “evacuation” or “rescue.” Once taken, they are subjected to processes aimed at erasing their Ukrainian identity. Reports indicate that some children are placed into Russian foster care or adoption systems, where they are re-educated to identify as Russian citizens. This includes efforts to suppress their native language and culture, effectively severing their ties to Ukraine.
Humanitarian and Legal Implications
The forced removal of children has been classified by international law as a potential war crime and may meet the criteria for genocide under the United Nations Genocide Convention, which defines genocide as acts intended to destroy, in whole or in part, a national, ethnic, racial, or religious group. The forcible transfer of children from one group to another is explicitly listed as an act of genocide.
International organizations, including the United Nations and the International Criminal Court (ICC), are investigating these allegations. In 2023, the ICC issued arrest warrants for high-ranking Russian officials, including President Vladimir Putin, specifically citing the mass abduction of Ukrainian children as a grave violation of international law.
Human Cost and Trauma
The impact on these children and their families is immeasurable. Parents are left searching for their missing children, while survivors of such kidnappings may grow up disconnected from their heritage and families. For Ukraine, the loss of its children represents an attack on the nation’s future and identity.
This systematic targeting of children is not only a humanitarian crisis but a deliberate strategy to undermine Ukraine’s sovereignty and cultural identity. As the war continues, the fate of these kidnapped children remains uncertain, and efforts to reunite them with their families are ongoing.
The kidnapping of children in the Ukrainian conflict highlights the depth of human suffering and the long-lasting scars such atrocities leave behind, reminding the world of the urgent need for accountability and justice.
This comprehensive list gives a sense of the staggering scale of human suffering across different eras.
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